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The purpose of this chapter is to bring three recent and innovative feminist science and technology studies paradigms into dialogue on the topics of subjectivity and knowledge.

Each of the three frameworks – feminist postcolonial science and technology studies, queer ecologies, and new feminist materialisms – reconceptualizes and expands our understanding of subjectivity and knowledge. As projects invested in identifying and challenging the strategic conferral of subjectivity, they move from subjectivity located in all human life, to subjectivity as indivisible from nature, to a broader notion of subjectivity as both material and discursive. Despite some methodological differences, the three frameworks all broaden feminist conceptions of knowledge production and validation, advocating for increased consideration of scientific practices and material conditions in feminist scholarship.

This chapter examines three feminist science and technology studies paradigms by comparing and contrasting how each addresses notions of subjectivity and knowledge in ways that push us to rethink key epistemological issues.

This chapter identifies similarities and differences in the three frameworks’ discussions of subjectivity and knowledge production. By putting these frameworks into conversation, we identify methodological crossover, capture the coevolution of subjectivity and knowledge production in feminist theory, and emphasize the importance of matter in sociocultural explorations.

This introduction provides an overview of the themes and chapters of this volume.

The chapters illustrate current approaches to theories, research methods, pedagogy, and praxis in gender studies showing both continuity and change.

Newer approaches, gender-centered, intersectional, and global offer a critique of older ways of gathering and understanding data, ways that respond to and are impacted by social change.

The chapter and the volume are intended to encourage further advances in gender research.

This chapter engages cosmopolitan and feminist paradigms of knowledge production through their shared ethics of social justice, equality, and diversity, promoting integration into an emerging postdisciplinary focus on embodied cosmopolitanism(s) as a promising way forward in tourism studies. Cosmopolitan paradigms theorize the dialectics of cultural diversity and universal rights, while feminist cosmopolitanism focuses on gender and sexuality equality and difference within this intersection. An embodied approach combines work on “the body” and “situated embodiment” with the cosmopolitan to embrace all human differences and acknowledge that the researchers’ own embodied cosmopolitanism affects research questions, ethics, and praxis toward transformation in research communities and the academy.

The purpose of this paper is to outline the challenges and complexities in conducting research faced by scholars utilizing postcolonial feminist frameworks. The paper discusses postcolonial feminist key concepts, namely representation, subalternity, and reflexivity and the challenges scholars face when deploying these concepts in fieldwork settings. The paper then outlines the implications of these concepts for feminist praxis related to international management theory, research, and writing as well as entrepreneurship programs.

This paper discusses the experiences of the author in conducting fieldwork on Turkish high‐technology entrepreneurs in the USA and Turkey by focusing explicitly on the challenges and complexities postcolonial feminist frameworks bring to ethnography and auto‐ethnography.

The paper suggests that conducting fieldwork guided by postcolonial feminist frameworks faces challenges related to representation inclusive of the author and the participants in the study. It offers subalternity as a relational understanding of subjects in contrast to comparative approaches to the study of business people. The paper also discusses how positionality impacts reflexivity through gender, ethnicity, and class relations.

This paper offers a critical perspective on conducting research related to non‐Western subjects by addressing issues arising from feminist and postcolonial intersections. It is a valuable contribution to those researchers who are interested in conducting feminist research particularly with non‐Western people and cultures.

The purpose of this paper is to offer novel insights into: knowledge of proto-feminism through description and analysis of the rule of the seventh century female Emperor Wu Zetian; postcolonial theory by revealing the existence and proto-feminist activities of a non-western female leader; and the literature on gender and invisibility through a study of a leading figure that is relatively unknown to western feminists and is even, in feminist terms, something of a neglected figure.

In order to examine Wu’s proto-feminist practices as recorded in historical materials, we use critical hermeneutics as a tool for textual interpretation, through the following four stages: choosing texts from historical records and writings of Wu; analyzing the historical sociocultural context; analyzing the relationship between the text and the context; and offering a conceptual framework as a richer explanation.

Wu’s life activities demonstrate proto-feminism in late seventh century China in at least four aspects: gender equality in sexuality, in social status, in politics, and women’s pursuit of power and leadership.

Future research may dig into the paradox of Wu’s proto-feminist practices, the relationship between organizational power and feminism/proto-feminism, and the ways in which Wu’s activities differ from other powerful women across cultures, etc.

The study encourages a rethink of women and leadership style in non-western thought.

The study supports Calás and Smircich’s 2005 call for greater understanding of feminist thought outside of western thought and a move to transglobal feminism.

This study recovers long lost stories of women leadership that are “invisible” in many ways in the historical narratives, and contributes to postcolonial feminism by revealing the existence of indigenous proto-feminist practice in China long before western-based feminism and postcolonial feminism emerged.

Pressing sustainability issues face the 21st century, as identified by the Millennium Development Goals and its post initiatives, and ethical principles related to fairness, equity, and justice are increasingly important to address climate change and resource scarcities. Yet, such ethical dimensions remain surprisingly little addressed in the tourism literature. Ecofeminist critique offers insights into this gap, identifying historical antecedents in patriarchal, Enlightenment-driven discourses of science where positivistic approaches facilitate the control and use of nature and women. This chapter draws from this critique to propose a preliminary, justice-oriented framework to resituate sustainable tourism within an embodied paradigm that covers intangibles such as emotions, feelings, and an ethic of care.

In a paper written for a theory development forum (Calás & Smircich, 1999) we insisted that the postmodern moment, in its association with poststructuralist analyses, brought much of value to organization and management studies. At the time we observed that although such a moment may have already passed, its traces continued to be seen and expressed in several important intellectual developments. In particular, we identified poststructuralist feminist theories, postcolonial theory, actor-network theory, and narrative approaches to theory as productive heirs of the postmodern moment in organization and management studies.

The aim of my chapter is to draw on conceptualisations of sexism, racism, epistemology of white ignorance and critical race theorists’ critiques of white feminism to examine critical management studies (CMS) practices. The purpose of the chapter is to acknowledge the contribution of CMS feminists and look to how we can go beyond current practices to include antiracism in our feminisms. In particular, I show how sexism, racism and white ignorance are collectively produced in CMS and operate through mundane, and avoidable, organisational and pedagogical processes. I respond to the editors’ call for chapters by offering a practical politics through the idea of a killjoy manifesto, taking inspiration from the writings of Sara Ahmed. An important part of is that is for white feminism in CMS to attend to critiques from racially minoritised academics, activists and workers. Whilst challenging, I hope the chapter provides practical and theoretical resources and encouragement.